Compassionate Among Themselves

Towards True Islamic Unity Based upon the Book of
Allaah and the Sunnah of His Messenger
Compassionate Among Themselves
Mutual Compassion between Members of the

Prophet’s Household and the Rest of the
Companions,
[May Allaah be pleased with all of them]
Shaykh Saalih ibn Abdullaah As-Darweesh

Judge at the Grand Court, Qateef
Translated by:
Abdur-Raafi Adewale Imaam
2 Compassionate Among Themselves
In the Name of Allaah, the Most Beneficent, the

Most Merciful
Introduction
All praise is due to Allaah. We praise Him and seek

for His assistance. We seek His refuge from the evil
of our own souls and from our misdeeds. No one can
mislead whoever Allaah guides and no can guide
whoever Allaah causes to go astray.
To proceed, the Messenger of Allaah, sallallaahu
alayhi wasallam is indeed, the leader of mankind.
This is an Islaamic reality upon which all Muslims
agree. And this agreement is a great blessing for this
Ummah. In this, all praise and favour belong to
Allaah.
There is no consideration for the opinion of some who
deviated and believed that some imams are greater
than the Messenger of Allaah, sallallaahu alayhi
wasallam in terms of knowledge and other qualities.1
There are scholars who are capable of reinterpreting
of proving the falsity of all the narrations recorded in
these books.
Clarity of the status of the Messenger of Allaah,
sallallaahu alayhi wasallam, and that he is the owner
of the Great Intercession, the visited Fountain and
1
Al-Majlisee has a chapter in his book, Bihaar al-Anwaar, titled: “The imams are
more knowledgeable than the Pophets”, 2/82. See also: Usool al-Kaafee, 1/227
Compassionate Among Themselves 3
the exalted position in this world and in the

Hereafter, are facts that no one can deny.
The blessings of the Prophet, sallallaahu alayhi
wasallam extended to the members of his household
and his companions, May Allaah be pleased with all
of them.
Therefore, members of the Prophet’s Household
enjoy great status. There are many Qur’aanic verses
and numerous hadeeths that supported this. These
evidences include the mention of those among them
who kept the company of the Messenger of Allaah,
sallallaahu alayhi wasallam as they include the
mention of their offspring. They also explain their
virtues and excellence.
Equally, all available evidences concerning the merits
of the companions of the Prophet, sallallaahu alayhi
wasallam apply, in the first degree, to members of
his Household who had the honour of being among
his Companions.
In the first issue of these series, Companionship of
the Messenger of Allaah, sallallaahu alayhi wasallam
was discussed. In the following pages, I am going to
discuss the mutual compassion that existed among
these Companions. For, we should never feel tired of
talking about the merits and virtues of being a
Companion of Allaah’s Messenger sallallaahu alayhi
wasallam, and the fact that through believing in and
keeping the company of this Blessed Prophet,
sallallaahu alayhi wasallam, the title “Companion” is
earned.
Differences in their status and positions in blissful

Paradise depend on their actions and their
participation in Jihaad with the leader of the
Messengers. So are the differences in the ranks of
the Emigrants [al-Muhaajiroon] and the Helpers [al-
Ansaar] among them, and those who came after
them. Allaah promised all of them great rewards.
Allaah, the Exalted says,
“And what is the matter with you that you spend not
in the Cause of Allaah? And to Allaah belongs the
heritage of the heavens and the earth. Not equal
among you are those who spent and fought before
the conquering (of Makkah, with those among you
who did so later). Such are higher in degree than
those who spent and fought afterwards. But to all
Allaah has promised the best (reward). And Allaah is
All-Aware of what you do.”1
All of the Prophet’s companions have their merits and
positions. We need to understand the importance of
their companionship, which is a status in itself. We
need to realize that their degrees are in accordance
with their deeds. The Prophet’s Companions are of
categories: The earliest ones are the highest in
degree, these are followed by those Companions who
have the honour of being the Prophet’s relatives –
these are the pure members of his household. May
Allaah’s peace be upon them, and may He be
pleased with them. They have the combined honour
of being his Companions and having kinship with
him. But their ranks shall be in accordance with their
righteous deeds.
1
Al-Hadeed 57:10
Dear reader, seeking to know causes of dissention

among the Ummah and finding solutions to them are
a recommended Islaamic goal. The matter I am going
to discuss here is a great issue whose impacts really
trouble the Ummah. I am therefore going to discuss
only mutual compassion that existed among the
Companions of the Prophet, sallallaahu alayhi
wasallam – those of them who are members of his
household and those who are not. In spite of conflicts
that took place among the Companions, they
remained compassionate with one another. This is
the reality, though the story-tellers might ignore it
and some historian might fail to notice it.
This reality shall remain clear, destroying the myths
and imaginations of story-tellers which the people of
desires and political motives and the enemies seized
upon to achieve their goals and create disunity and
rancour among the Muslims.
A Sincere Call
We are calling upon researchers, history writers of
the Ummah, the advocates of unity, and those who
talk about the danger and impacts of globalization
and the necessity of unity in confronting these; we
are calling upon all those who are keen on the well-
being of this Ummah: Why are we carelessly stirring
up historical issues that create only negative impacts
and generate enmity? Are we doing this to win the
support of the masses or because of a blind imitation
or to earn a material gain?
You will be surprised to find many writers and
researchers who spend a lot of time and efforts
working on historical or ideological issues that are

based upon spurious narrations, and mere desires.
There are even some among them who falsely
believe that they have performed an excellent feat
and arrived at scientific facts, without knowing that
all they achieved through their researches was
nothing more than fragmentation of the Ummah. And
when you ask them of the results of their works and
efforts you will not get a useful answer. The best in
situation among them will tell you that the research
was for academic purpose and nothing more!! Where
then is the scientific foundation that he based his
research upon?!
In the first part of this series in which we discussed
the essence of companionship, we talked about the
perfect harmony that existed between the Messenger
of Allaah, sallallaahu alayhi wasallam and his noble
companions and that it was an obligation of the
Prophet, sallallaahu alayhi wasallam to educate and
purify those who believed in him. These are the
unlettered people whom Allaah honoured with belief
in Him Messenger, sallallaahu alayhi wasallam and
with being his Companions. Allaah says,
“He it is Who sent among the unlettered ones a
Messenger (Muhammad (peace be upon him)) from
among themselves, reciting to them His Verses,
purifying them (from the filth of disbelief and
polytheism), and teaching them the Book (this
Qur’aan, Islaamic laws and Islaamic jurisprudence)
and Al-Hikmah (As-Sunnah: legal ways, orders, acts
of worship of Prophet Muhammad (peace be upon
him)) And verily, they had been before in manifest

error.”1
These companions are those whom the Messenger of
mercy and guidance nurtured, purified and educated.
We also discussed about the harmony that existed
between the Messenger, the Command and his army;
and the Messenger, the Model and those who learned
from him; and the Messenger, the Neighbour and
those who lived near him and with him; and the
Messenger, the Leader and those who were under his
authority.
We discussed about this harmony in the first essay.
You can call it first chapter if you like.2
Dear reader, I know that you have no doubt that the
Messenger of Allaah, sallallaahu alayhi wasallam
excellently and meticulously performed the
obligation of conveying the Message, and purifying
and teaching his companions. The results of this
purification are those commendable qualities that
became part of the character of his Companions.
It is enough an honour that these companions are the
best community ever evolved for mankind. Allaah
says,
“You (true believers in Islaamic Monotheism, and
real followers of Prophet Muhammad (peace be upon
1
Al-Jumu‘ah 62:2
2
The first essay in these series is titled: “Suhbatu rasoolillaah, sallallaahu alayhi
wasallam”
him) and his Sunnah) are the best of peoples ever

raised up for mankind.”1
Ponder over Allaah’s word, “raised up”. Who raised
them up and gave them this status? Compare this
with the saying of Allaah,
“Thus We have made you (true Muslims - real
believers of Islaamic Monotheism, true followers of
Prophet Muhammad (peace be upon him) and his
Sunnah (legal ways)) a just (and the best) nation,
that you be witnesses over mankind and the
Messenger (Muhammad (peace be upon him)) be a
witness over you.”2
The verses in which Allaah described them and
praised them are many. Some of their distinguished
deeds and verses relating to that have been
discussed in the earlier essay, so there is no need to
repeat them here.
Some of the qualities of the Prophet’s

companions
Dear reader, remember that theirs is a unique
generation that outshined other generations with
distinct qualities. They attained the honour of being
the Companions of Allaah’s Messenger, sallallaahu
alayhi wasallam. He nurtured, taught and refined
them. He fought the disbelievers with their support,
and they were the ones who helped him.
1
Aal-Imraan 3:110
2
Al-Baqarah 2:143
Let us have a keen look at one of their characteristics

that needs to be studied, elucidated and given
prominence, and that Muslims need to know
regardless of their factions and groups.
Do you know what that characteristic is? It is
‘Compassion’.
Why do we talk about this quality?

Dear reader, have you ever reflected on the secret of
this noble quality? You will definitely find many
reasons why this quality should be discussed. But,
I’m going to tell you some of the reasons in brief.
One: Because of the characteristic itself and the
great meanings it carries, and because of the fact
that many Qur’aanic verses and hadeeths mention it.
And, above all, our Lord, Glorified and Exalted is He,
is the Most-Beneficent, Most-Merciful.
Allaah says, while describing the beloved Prophet,
sallallaahu alayhi wasallam:
“Verily, there has come unto you a Messenger
(Muhammad (peace be upon him)) from amongst
yourselves (i.e. whom you know well). It grieves him
that you should receive any injury or difficulty. He
(Muhammad (peace be upon him)) is anxious over
you (to be rightly guided, to repent to Allaah, and
beg Him to pardon and forgive your sins, in order
that you may enter Paradise and be saved from the
punishment of the Hell-fire); for the believers (he
peace be upon him is) full of pity, kind, and

merciful.”1
The Messenger of Allaah, sallallaahu alayhi wasallam,
also said, “He who does not show mercy [to others]
will not be shown mercy.”2
Keeping on talking about this quality in itself will be
lengthy, and you are not oblivious of many verses
and hadeeths that mention it.
Two: Allaah selected this very quality while praising
the Companions of the Prophet, sallallaahu alayhi
wasallam.
The exclusive selection of this character has
exceptionally important benefits. It is, in fact, a
scientific miracle to describe them with that
character. If one reflects deeply, one will realize that
miracle.
Why did Allaah mention this characteristic to the
exclusion of others?
The answer is: It is to pre-empt false accusations that
were not born then and that later to become
favourite tales of the story-tellers and those who
came after them. And Allaah knows best.
Allaah says,
“Muhammad (peace be upon him) is the Messenger
of Allaah. And those who are with him are severe
against disbelievers, and merciful among
themselves. You see them bowing and falling down
1
At-Tawbah 9:128
2
Reported by al-Bukhaaree and Muslim
prostrate (in prayer), seeking Bounty from Allaah and

(His) Good Pleasure. The mark of them (i.e. of their
Faith) is on their faces (foreheads) from the traces of
prostration (during prayers).”1
Three: The establishment of the fact that the
Companions of the Messenger, sallallaahu alayhi
wasallam are compassionate among themselves and
that this quality of compassion is firm-rooted in their
hearts, refutes and rubbishes narrations, whims and
tales that portray them as being hostile to one
another, and that enmity was the order of the day
among them!!
If it is now firmly established in your heart that the
Companions are compassionate to one another, you
will have peace of mind and whatever misgiving
hearts might have harboured against those whom
Allaah commanded that we should supplicate for, will
be removed. Allaah says,
“And those who came after them say: "Our Lord!
Forgive us and our brethren who have preceded us in
Faith, and put not in our hearts any hatred against
those who have believed. Our Lord! You are indeed
full of kindness, Most Merciful.”2
Four: One of the rules approved by the Muslim
researchers is that importance is attached to both
the text and the chains of narrators, that studies are
carried out on the texts of narrations after the
authenticity of the chain has been established and
that the narrations should be subjected to the texts
1
Al-Fat’h 48:29
2
Al-Hashr 59:10
of the Qur’aan and the general principles of Islaam.

Also, narrations are not studies in isolation, but with
other narrations. That is the research methodology
followed by the erudite scholars.
Therefore, while studying historical narrations, the
above methodology must be followed. But it is very
unfortunate that [many] researchers have
abandoned the study of chains of narrators and study
only the narrations that are in the books of history
and literature. And those who showed concern for
chains of narrators neglect the texts of the narrations
and fail to subject them to the texts of the Qur’aan.
Dear reader, before you start judging others and
hastily apportioning blames as a result of your so-
called knowledge of history, the information you
inherit from your family or out emotional feelings,
pause a little bit and read the evidences that I
mentioned here. Though these evidences may look
unfamiliar in spite of their clarity, simplicity and the
strength of its meanings, yet, they have practical
reality. Ponder over the following verse which is the
last verse of Soorah al-Fat’h:
prostration (during prayers). This is their description
in the Taurât (Torah). But their description in the
Injeel (Gospel) is like a (sown) seed which sends forth
its shoot, then makes it strong, and then becomes

thick and it stands straight on its stem, delighting the
sowers, that He may enrage the disbelievers with
them. Allaah has promised those among them who
believe (i.e. all those who follow Islaamic
Monotheism, the religion of Prophet Muhammad
(peace be upon him) till the Day of Resurrection) and
do righteous good deeds, forgiveness and a mighty
reward (i.e. Paradise).”1
Allaah also says,
So, read the above verses and ponder over their
meanings, may Allaah protect you!
1
Al-Fat’h 48:29
2
Al-Hashr 59:10
Section One:
Essence of a Name
Name carries a meaning about its bearer. It is his title

by which he is distinguished from others. That has
been the people’s way. No sane person will doubt the
importance of the name, for it is by it that the new
born is known and distinguished from his siblings.
The name becomes his symbol and that of his
children after him. When a man dies his name lives
on after him.
In Arabic Language, the word ‘ism’ [which means
name], is derived from the word ‘sumuww’ that
means: highness, or from ‘wasm’ that means:
symbol.
And all this indicates the importance of a name for
the newborn.
The importance of a name to the father is very clear.
It indicates his religion and wisdom. Or have you ever
heard a Christian or a Jew naming his son
Muhammad? Or have you ever heard Muslims
naming their children allaat or al-‘uzza except those
who have deviated?
The son is linked to his father through the name, and
the father and members of the family call their
children with the names they chose for them. The
name is them frequently used among members of
the family. There an old adage that says: “From your

name, I know who your father is.”1
The importance of a name in Islaam:

The importance that the Sharee‘ah attached to
names is enough an indication of the weight that this
issue carries in the religion of Islaam. The Messenger
of Allaah, sallallaahu alayhi wasallam changed the
names of some of his male and female Companions.
He even changed the name of his city that used to be
known as ‘Yathrib’ to ‘al-Madeenah’.
He commanded that none should be called ‘king of
kings’ and the like. He said, “The lowliest person in
Allaah’s estimation is a man who calls himself ‘king
of kings’.”
The beloved Prophet, sallallaahu alayhi wasallam
then advised that names like ‘Abdullaah’ and ‘Abdur-
Rahmaan’ should be adopted, for these names show
their bearers’ affirmation of their servitude to Allaah
and that He alone they do worship. The Prophet,
sallallaahu alayhi wasallam said, “The dearest names
to Allaah are: Abdullaah and Abdur-Rahmaan.”
The Messenger of Allaah, sallallaahu alayhi wasallam
loved nice names and regarded them as good omens.
This is known in his guidance, may Allaah bestow
peace and blessings upon him and his household!
And it is an established rule in the view of scholars of
Islaamic principles of jurisprudence and the linguists
that names have their indications and meanings. This
1
See: “Tasmiyah al-mawlood fil-Islaam”, by Shaykh Bakr Aboo Zayd
topic is extensively discussed in books of linguistics

and Islaamic principles of jurisprudence.
Is it reasonable?!
Dear reader, do not be in hurry and do not be
surprised. Read on with me and follow the answers
with me! What will you name your son? Will you
choose for him a name that you, his mother and your
family love, or will you name him after your enemies?
So, we choose for ourselves names that have
meanings to us and yet we deny the right to do the
same to those who are the best of mankind and we
put forth for them an illogical rationalization that they
chose names of their children for political and social
reasons, as opposed to the people’s custom?!!
Choosing of name, we claim, was meaningless to
these excellent people??!!
The wise men and the leaders of this Ummah, and
those who possessed sense of honour concerning
themselves and their progeny are denied the least of
the human meanings: they are not allowed to name
their children after their loved ones and their
brethren in faith as a sign of recognition for the
latter’s excellence and their love for them, and they
rather named some of their children after their
enemies??!! Is this believable?!!
It needs to be made known that it was not a mere
naming of a single individual, but rather of a group of
children; and it was not after forgetting a centuries-
old hostility. No! The naming rather took place during
the peak of hostility – according to their claim. But

we say: The naming took place at the peak of love.
This is a very important issue that needs to be
studied, because it has very great implications. It
includes refutation of tales, whims and illusory
stories; and it includes addressing the soul and the
sentiments and convincing the people of reason. The
issue is, therefore, impossible to be refuted or
twisted.
The Real Issue:

‘Alee ibn Abee Taalib: It is out of his fervent love for
the three caliphs preceding him that he named some
of his sons after them. They are:
-Aboo Bakr ibn ‘Alee ibn Abee Taalib, who was
martyred at Karbalaa along with his brother Husayn,
may Allaah bestow peace and blessings upon him
and upon their grandfather!
-‘Umar ibn ‘Alee ibn Abee Taalib, who was also
martyred at Karbalaa along with his brother Husayn,
may Allaah bestow peace and blessings upon them
and upon their grandfather!
-‘Uthmaan ibn ‘Alee who was also martyred at
Karbalaa along with his brother Husayn, May Allaah
bestow peace and blessings upon them and upon
their grandfather!
-As for al-Hasan ibn ‘Alee ibn Abee Taalib, he named
his sons with following names: Aboo Bakr ibn al-
Hasan, Umar ibn al-Hasan and Talhah ibn al-Hasan,
all of whom fought the battle of Karbalaa on the side
of their uncle al-Husayn.
Al-Husayn also named one of his sons after ‘Umar.

As for the leader of the Successors, ‘Alee ibn al-
Husayn popularly known as ‘Zaynul-‘Aabideen’ and
the fourth Imaam, he named his daughter ‘Aaishah
and named his son ‘Umar, and he has descendants.1
There are other members of the Prophet’s household
from among the descendants of ‘Abbaas ibn Abdul-
muttalib, Ja’far ibn Abee Taalib, Muslim ibn ‘Aqeel
and others. Here is not the place to mention all the
names. Few examples are enough.
Discussion:
There are some among the Shiites who deny the fact
that ‘Alee and his sons gave their children these
names. This is definitely a saying of those who have
no knowledge of lineages and names, and have little
knowledge of books. But members of this group are
few in number; all praise is due to Allaah.
The leading Shiite scholars and leaders have
disproved this because; the proofs for the existence
of these names are explicit through the children of
those who are so-named and in the light of the
approved Shiite sources. Even in narrations about the
tragedy of Karbalaa where Imaam al-Husayn ibn
‘Alee was martyred, a mention is made of Aboo Bakr
ibn ‘Alee ibn Abee Taalib, Aboo Bakr ibn al-Hasan ibn
‘Alee and others who have been earlier mentioned.
1
See: Kashf al-ghumma 2/334; al-Fusool al-muhimmah 283. You will also find
these names among all the twelve imams. The Shiite scholars have discussed that
and made mention of the names. See, for instance: I’laam al-waraa, by at-Tabarsee
p.203; al-Irshaad al-mufeed p186 and al-Ya’qoobee in his Taareekh, 2/213
All the above were martyred along with al-Husayn.

And the Shiites mentioned this in their books. But do
not say that you do not hear these names at
Husayniyyaat or in the celebrations of ‘Aashooraa.
The fact that they are not mentioned on these
occasions does not mean that their bearers did not
exist. ‘Umar ibn ‘Alee ibn Abee Taalib and ‘Umar ibn
al-Hasan were among the renowned and tested
cavaliers of that day.
In short, the Shiites have failed to produce a
convincing answer as to why those they claim to be
their leaders named their children after Aboo Bakr,
‘Umar, ‘Uthmaan, ‘Aaishah and others among other
leading Companions of the Prophet, sallallaahu alayhi
wasallam. Therefore, we could not strip names from
meanings as we could not regard this fact as
something that some Ahlus-Sunnah smuggled into
Shiite books. This will mean that all narrations of all
the Shiite books are doubtful.
It is a habit of the Shiites to condemn every narration
they do not like as smuggled and fake. It is rather a
custom of a Shiite scholar to carelessly dismiss every
narration that does not match his desire as
something that is smuggled into their books; this is
more so since every one of their scholars has the
privilege to haphazardly accept or reject narrations!!
Don’t you think it would be ironically amusing and
distressing to hear that these leaders named their
children after the earlier-mentioned eminent
Companions in order to insult them, or in order to win
the hearts of the masses, that Imaam ‘Alee gave his
children these names to make people believe that he
loved the caliphs and that he was pleased with them

[i.e. practicing Tuqyah]??!!!
Subhaanallaah! Is it suitable to say that the Imaam
engaged in practices in order to deceive his followers
and the masses?! And how could the Imaam harm his
children by doing this??
Then, who are those the Imaam is trying to win their
favour with these names? Surely, his celebrated
braveness and sense of honour should definitely
prevent him from disgracing himself and his children
because of Banoo Taym,1 or Banoo ‘Adiyy2 or Banoo
Umayyah3!!
The keen student of history of Imaam ‘Alee will
certainly realize that he was one of the bravest men,
as opposed to fabricated narrations that seek to
portray him as a coward who could not rise up to
defend his religion, honour or dignity. But
unfortunately, many are these fake narrations.
It can therefore, be concluded that what the Imaams,
‘Alee and his sons did, is one of the strongest logical,
psychological and practical proofs of sincere love that
members of the Prophet’s household had for the
righteous guided caliphs and other Companions of
the Prophet, sallallaahu alayhi wasallam. You are also
a witness to this indisputable reality. This reality is
confirmed by Allaah’s word:
1
The clan of Aboo Bakr
2
‘Umar’s clan
3
Mu’aawiyah’s clan

prostration (during prayers).”1
Dear reader, you are advised to read the above verse
again and reflect upon its meaning. Then reflect upon
the quality of mercy with which Allaah described the
Companions in the verse.
1
Al-Fat’h 48:29
Section Two:
Relationship by Marriage
Dear reader, your daughter is a part of you and the

fruit of your heart. Whom will you marry her to? Will
you be pleased to marry her to a sinful criminal who
murdered her mother and her brother? What does
the expression, ‘My in-law is my kinsman’ mean to
you?
In-laws are relatives of the wife or husband like
fathers, brothers etc. Allaah counted relationship by
marriage as one of His signs. He says,
“And it is He Who has created man from water, and
has appointed for him kindred by blood, and kindred
by marriage. And your Lord is Ever All-Powerful to do
what He wills.”1
Have a deep reflection on this verse and see how
Allaah makes man related to others through blood
and marriage! Relationship by marriage is a
connection that Allaah mentions along with blood
relationship. Blood relations are the father’s relatives,
but some scholars believe that it includes both
father’s and mother’s relatives.
So, the fact that Allaah mentions relationship by
blood and relationship by marriage together has
great meanings that should not neglected.
1
Al-Furqaan 25:54
Relationship by marriage in history:

Relationship by marriage occupied a special place in
the Arab culture. They loved being proud of their
lineage, and they love being proud of husbands of
their daughters and their positions. The Arabs did not
marry their daughters to those they felt were inferior
to them. That was the popular practice among them.
This practice is also found among other races. Racial
segregation is, in fact, seen today as one of the most
serious social problems in the West.
The Arabs were very protective of their womenfolk,
and this led some of them to burry their female
babies alive in apprehension of shame. Blood are
shed and wars are started because of this. Effects of
this still exist up to our contemporary age, as it is
clear to the dear reader.
Relationship by marriage in Islaam:

Islaam and established the sublime qualities. It
enjoined commendable traits and forbade the
repulsive ones. Allaah explains that what counts in
His estimation is nothing but piety. He says,
“Verily, the most honourable of you with Allaah is
that (believer) who has At-piety.”1
Then you find the Islaamic Jurists extensively
researching the issue of compatibility as far as
religion, lineage, profession and other related
matters are concerned. Among issues raised in this
research are: Is compatibility a condition for the
validity or effectiveness of a marriage? Is
1
Al-Hujuraat 49:13
compatibility the exclusive right of the wife or it is a

right shared by her guardians as well? There are
other topics that came up in their research
concerning marriage.
Concerning the issue of protecting the dignity and
having sense of honour concerning the women, the
Messenger of Allaah, sallallaahu alayhi wasallam
regarded a man who is killed in defence of his honour
as a martyr. He, himself, has in fact, led a war
against the Jews when they stripped a Muslim woman
of her cover. The story of the Jewish clan of Banoo
Qaynuqaa who violated their covenant with the
Messenger of Allaah, sallallaahu alayhi wasallam is
well-known.
The story, in brief, goes thus: A Jew requested from a
Muslim girl, from whom he wanted to buy gold, to
reveal her face which she refused to do. He then tied
the edge of her dress while she was sitting down.
When she rose up to go, her nakedness was
revealed. She screamed for help and a Muslim youth
nearby came to her help, killing the vicious Jew. The
Jews then assembled and killed the young man. It is
this incidence and other misdeeds of theirs that
indicated their violation of their covenant with the
Messenger of Allaah, sallallaahu alayhi wasallam that
led to that war.
Dear reader, ponder over Islaamic rules like the
necessity of the guardian’s approval and availability
of witnesses in validity of marriage, the prescribed
punishment for falsely accusing someone of adultery
and the prescribed punishment for committing
adultery and fornication and other rules whose goals
is to protect the honour. In the course of reflecting

upon these rules, their wisdom and benefits and the
wonderful legislations they entail, you will realize the
importance of this topic.
Relationship by marriage leads to many rules. Ponder
over the legislation of marriage contract which is
described in the Qur’aan as a ‘solemn covenant’. The
man comes forward to make marriage proposal,
which has its rules, and his proposal may be
accepted or rejected; the suitor seeks the help of his
family and friends in order to have his proposal
accepted; and the family and guardians of the
woman ask about the suitor whom they have the
right to accept or reject. Even if the suitor has
presented gifts to the woman and hastily paid the
bridal money [mahr], they still have the right to
reject him as long as the marriage contract has not
yet been made.
In contracting marriage, there should be witnesses.
Announcing the marriage is also a matter requested
by Islaam, why? Because of rules that result from the
marriage like bringing alien persons closer and
turning them into relatives through marriage, and
making some women permanently forbidden for the
husband to marry because of the marriage, or
temporarily forbidden for him as long as he is
married to his present wife. The topic of this treatise
will not allow us to elucidate further, we only want to
remind ourselves of the importance of the issue.
Then reflect upon the following:
Example One: The sister of al-Hasan and al-Husayn:
her father ‘Alee ibn ‘Abee Taalib married her to
‘Umar ibn al-Khattab. Are we then going to say that

‘Alee married his daughter to ‘Umar out of his fear for
him?! If it is so, where then is his braveness? Where
is his love for his daughter? Is it reasonable to say
that he married his daughter to a tyrant?? If that is
so, where then is his sense of honour for the religion
of Allaah?? Many endless questions….!
Or shall we say that ‘Alee married his daughter to
‘Umar out of his love for him and his belief in him?
Exactly! ‘Umar married ‘Alee’s daughter in a legal,
valid Islaamic marriage that was free of any blemish.1
This marriage was also an expression of contact and
love that existed between the two families. Why not?
was married to ‘Umar’s daughter! The marriage
relationship, therefore, existed between the two
families even before ‘Umar married Umm Kulthoom,
‘Alee’s daughter.
Example Two: It is enough to quote the saying of
Imaam Ja’far as-Saadiq that goes thus: “I am born by
Aboo Bakr twice.” Do you know who Ja’far’s mother
is? She is Farwah bint al-Qaasim ibn Muhammad ibn
Aboo Bakr!2
Dear wise reader, why did Ja’far say ‘Aboo Bakr’ and
did not say, ‘Muhammad ibn Aboo Bakr’? He
deliberately and clearly mentioned the name of Aboo
Bakr because the Shiites did not acknowledge his
excellence and superiority, but they unanimously
1
I’ll later mention quotations from Shiite scholars in confirmation of this and in
refutation of false accusations that claim otherwise.
2
And her mother is Asmaa bint Abdur-Rahmaan ibn Aboo Bakr. See: ‘Umdah at-
taalibeen, p195, Tehran; and al-Kaafee, 1/472
acknowledged the excellence of his son Muhammad!

Now tell me, of whom does a person feel proud??
Dear reader, intermingling of the lineages of the
Companions, the Emigrants and the Helpers, is
something known to those who are conversant with
their lineages. Even the freed slaves among them
married into prominent and noble families of
Quraysh. Zayd ibn Haarithah, who was the only
Companion who had his name mentioned in the
Qur’aan in Soorah al-Ahzaab, was married to whom?
He was married to Zaynab bint Jahsh who was later
to become a mother of the believers!
married Faatimah bint Qays, who is from Quraysh, to
Usaamah ibn Zayd, the son of his freed-slave. There
was another Companion known as Saalim, who was
also a freed-slave, Aboo Hudhayfah, married to him
his neice, Hind bint al-Waleed ibn ‘Utbah ibn
Rabee’ah, and her father was one of the leaders of
Quraysh.
There are many other examples of established
marriage relationships among the Companions. I am
going to mention here only few examples of
marriages that took place between members of the
Prophet’s household and the righteous predecessors:
Do you know that ‘Umar married the daughter of
Faatimah, who was the Prophet’s daughter?
And Ja’far’s mother has been mentioned earlier. Then
who is Ja’far’s grandmother? His grandmother was
Aboo Bakr’s daughter while his mother was Aboo
Bakr’s granddaughter.
Dear reader, shun the whispers of Satan and think

seriously and deeply. You are a Muslim and the
status of intelligence with which Allaah endowed you
is not unclear to you. Also, the verses in which Allaah
enjoins reflection and thinking are many.
Therefore, we have to think and use our common
sense. We have to shun blind imitation. We should
not allow the people of falsehood to play upon our
intelligence. We seek Allaah’s protection against the
devils among men and jinn.
Dear reader, will you be pleased if your father and
grandfathers are insulted and if you are told that the
leader among your womenfolk married in spite of the
opposition of your entire clan? Do you like some
people to say about a female member of your family:
‘That is a woman that we ravished’?
Is there any mind that could accept this nonsense or
is there any heart that could be pleased with this
tale?
We beseech Allaah to put not in our hearts any
resentment towards those who have believed! O
Allaah, grant us the love of the righteous among your
servants! Accept our supplications, O Lord of all the
worlds!
Before we proceed to the section three, the following
are some quotations from approved Shiite books and
from their recognized scholars that affirmed Umm
Kulthoom’s marriage to ‘Umar.
The renowned historian and genealogist, Imam
Safiyyud-deen Muhammad ibn Taajud-deen known as
Ibn Taqtaqee al-Hasanee d.709 A.H, in page 58 of his
book which he dedicated to Aseelud-deen Hasan ibn

Naseerud-deen at-Toosee, the companion of
[Mongolian emperor] Hulagu, mentioned the names
of daughters of the commander of the faithful, ‘Alee
ibn Aboo Taalib and said: “And Umm Kulthoom; her
mother was Faatimah, the Prophet’s daughter. Umar
ibn al-Khattaab married her and he had by her a son
named Zayd. And after the death of ‘Umar,
‘Abdullaah ibn Ja’far married her.”
The editor of the book, Sayyid Mahdee ar-Rajaa’ee
mentioned quotations among which is the saying of
the erudite Shiite scholar, Aboo al-Hasan al-‘Umaree
– descendant of ‘Umar ibn ‘Alee ibn al-Husayn – in his
book ‘al-Majdee’: “The reliable narration is what we
have seen earlier that it was ‘Abbaas who married
her [i.e. Umm Kulthoom] to her husband ‘Umar with
the consent of her father, ‘Alee; and she bore ‘Umar
a son named Zayd.”
He also mentioned other views concerning ‘Umm
Kulthoom’s marriage to ‘Umar. Among these views
are: The one whom ‘Umar married was a female
devil; or that he did not consummate the marriage
with her or that he married her forcibly, among other
incorrect views.
Another erudite Shiite scholar, al-Majlisee said, “So
was al-Mufeed’s denial of the incidence [‘Umm
Kulthoom’s marriage to ‘Umar] in its entirety. This is
an indication that the narrations affirming that are
not regarded as authentic in their own estimation.
For, after the quotation of those narrations and
others that will soon come with their chains of
narrators that when ‘Umar died, ‘Alee ibn Aboo Taalib
visited Umm Kulthoom and took her to his house,

among other things that are mentioned in the book,
‘Bihaar al-anwaar’, the afore-mentioned denial is
indeed strange. The correct justification that can be
made for this marriage is that it took place out of
Tuqyah [dissimilation] and necessity.”1
My response to the above is: The author of al-Kaafee
had mentioned a number of hadeeths in his book on
the rule concerning a woman whose husband has
died, as to where she is to observe the period of
waiting and other things that are incumbent on her.
He quoted a hadeeth with his chain of narrators that
Abu Abdullaah was asked concerning the woman
whose husband has just died, as to whether she
should observe her period of waiting in her house or
wherever she likes? He answered that she could
observe it wherever she likes, for when ‘Umar, Umm
Kulthoom’s husband died, her father ‘Alee visited her
and took her to his house.2
Dear reader, I have discussed the marriage with
some contemporary Shiite scholars, and among the
most beautiful responses is the one penned down by
the judge of the Court of Awqaaf and Inheritance
Affairs, Shaykh Abdul-Hameed al-Khattee. He wrote:
“As for Imaam ‘Alee’s giving the hand of his
daughter, Umm Kulthoom in marriage to ‘Umar, there
is no disagreement in that. In fact, he had a good
model in the Messenger of Allaah, sallallaahu alayhi
wasallam in this, and the Messenger of Allaah,
sallallaahu alayhi wasallam is the exemplar per
1
See: Mir’aah al-‘uqool, 2/45
2
See: Al-Furoo min al-Kaafee, 6/115
excellence for every Muslim. He married Umm

Habeebah, daughter of Aboo Sufyaan, and Aboo
Sufyaan was far below ‘Umar in status. Therefore, all
the doubts being raised concerning the marriage of
Umm Kulthoom to ‘Umar are absolutely unjustifiable.
As for your argument that it was a devil who showed
itself to ‘Umar in the form of Umm Kulthoom, this is
paradoxically amusing and saddening. It is an
argument that deserves no consideration
whatsoever. If we have to continue mentioning
similar lies and fabrications, we will surely see lots of
them that are ironically amusing and distressing.”
But the Shaykh did not make mention of the essence
of that marriage relationship, the role it played in
strengthening family ties, that it took place with the
satisfaction of all the parties concerned and that it
fostered love, brotherhood and harmony among the
in-laws.
Dear reader, you are not unaware of the clear
difference that is in the marriage of a Muslim man to
a Jewish or Christian woman. This is permissible. But
the opposite is not.
In nutshell, marriage relationship among the
Companions of the Messenger of Allaah, sallallaahu
alayhi wasallam is clear, especially, between the
children of the Imaam ‘Alee ibn Aboo Taalib and the
children of the other righteous predecessors. Equally
clear are the well-known marriage relationships that
took place between members of Bani Umayyah and
Bani Haashim clans before and after the advent of
Islaam. The most celebrated of this is the marriage of
the Messenger of Allaah, sallallaahu alayhi wasallam

to the daughter of Aboo Sufyaan.1
The bottom line here is to point to some
psychological and social benefits of relationship by
marriage, the greatest of which is the mutual love
that exists between the two families. There are many
other benefits, and the mentioned ones should be
enough an example. All success belongs to Allaah.
1
See the appendix at the end of this booklet.
Section Three
Evidence of Praise
Dear reader, have you ever lived in a strange land in
a company and far away from your family, tribe and
your village? How were those years of exile? Did you
live in a military barrack among strange people or
among your friends?
Dear reader, did you live in poverty and persecution
along with your companions with whom you share
the same religion that combines between reason and
passion? What is your view about those who had all
the above experiences and were all friends and
companions in times of ease and hardship, and in the
company of whom was the best of mankind,
Muhammad, sallallaahu alayhi wasallam?
The Prophet’s Companions, especially the earliest
ones, had all the above experiences. Their social life
was different, with its special characteristics. Anyone
who studies the Seerah or has even a simple
knowledge about the life of the beloved Prophet,
sallallaahu alayhi wasallam knows this.
Dear reader, I believe that in the course of your
reading of these pages, you are travelling with me
into the annals of history, when the Messenger of
Allaah, sallallaahu alayhi wasallam was in the House
of Arqam calling unto the religion of Allaah secretly.
Then after Islaam became manifest there, his noble
Companions migrated to the strange land of
Abyssinia, and then to al-Madeenah, leaving behind

their families, properties and homeland.
Imagine how their situations would be in long and
torturous journeys make on the backs of camels and,
in many cases, on foot. They all lived a life of fear
and siege while in al-Madeenah during the Battle of
Trench. They passed through deserts and desolate
lands in the Battle of Tabook, experienced victories in
the Battel of Badr, Trench, Khaybar, Hunayn, and
before all that, they entered Makkah victoriously and
gallantly.
Just reflect over psychological impacts of all this.
Imagine how much they would love one another. Do
not forget that the Messenger of Allaah, sallallaahu
alayhi wasallam was with them. For, he was their
leader, nurturer and teacher. Also remember that the
Qur’aan was being revealed from the Lord of the
heavens and the earth to the leader of this group,
Muhammad, sallallaahu alayhi wasallam.
Ponder again over the situation of these people: Their
hearts were in unity and harmony in their in belief in
and love for the Messenger of Allaah, sallallaahu
alayhi wasallam. He taught them and lived with them
while the Qur’aan was being revealed. Reflect over
those days and stances. Much has been said about
this in the first part of these series [Companion with
the Messenger of Allaah, sallallaahu alayhi
wasallam].
There is no doubt that mutual love and affection were
prevalent among the Companions of the Messenger
of Allaah, sallallaahu alayhi wasallam. Allaah testifies
to this when He says,
“And remember Allaah’s Favour on you, for you were

enemies one to another but He joined your hearts
together, so that, by His Grace, you became brethren
(in Islaamic Faith).”1
Please, take a second look at the meaning of the
above verse: A testimony from Allaah for the
Companions of His Messenger, sallallaahu alayhi
wasallam that it was He Who ‘joined your hearts
together’. This is Allaah’s favour upon the
Companions of His Prophet, sallallaahu alayhi
wasallam, and no one can prevent His favour!
Yes, there was a fiery enmity between the tribes of
Aws and al-Khazraj, but Allaah removed that enmity
and replaced it with love and harmony.
Dear reader, it brings you no harm to believe in this
and to have a good opinion of the Companions of the
Messenger of Allaah, sallallaahu alayhi wasallam.
Their Lord has attested to their excellence and
reminded them of His favour upon them by making
them brethren with pure hearts in which mutual love
and harmony were deeply entrenched. What counts
is the general application of the text and not a
particular case. A proof in support of this rule is the
saying of Allaah,
“And if they intend to deceive you, then verily, Allaah
is All-Sufficient for you. He it is Who has supported
you with His Help and with the believers. And He has
united their (i.e. believers') hearts. If you had spent
all that is in the earth, you could not have united
1
Aal-‘Imraan 3:103
their hearts, but Allaah has united them. Certainly He

is All-Mighty, All-Wise.”2
Dear reader, ponder over the above verses and read
them again and again. Allaah reminds His Prophet,
sallallaahu alayhi wasallam, that it was He Who
blessed him with Victory and with the believers. What
concerns us more here is the fact that if the Prophet,
sallallaahu alayhi wasallam had spent all the wealth
of this world, he would not have been able to join his
Companions’ hearts together. So, the favour here
belongs to Allaah.
In spite of this, some people still deny this fact and
can’t help but disagree with the clear verses of the
Qur’aan and claim that enmity what was prevalent
among the Prophet’s Companions!!
The Almighty Allaah informs us that He joined their
hearts together, united them, made them brethren
and made them compassionate among themselves.
Yet, tales and false narrations are still being repeated
that hostilities were rife among them!!
There are many verses – some quoted above – in
which the Companions are praised and in which their
qualities and actions were mentioned and
commended. One of these qualities is their altruism
that was a product of the mutual love that existed
among them. Allaah, the Exalted says,
“(And there is also a share in this booty) for the poor
emigrants, who were expelled from their homes and
their property, seeking Bounties from Allaah and to
please Him, and helping Allaah (i.e. helping His
2
Al-Anfaal 8:62-63
religion) and His Messenger (Muhammad (peace be

upon him)) Such are indeed the truthful (to what
they say). And (it is also for) those who, before them,
had homes (in Al-Madeenah) and had adopted the
Faith, love those who emigrate to them, and have no
jealousy in their breasts for that which they have
been given (from the booty of Banî An-Nadîr), and
give them (emigrants) preference over themselves
even though they were in need of that. And
whosoever is saved from his own covetousness, such
are they who will be the successful.”1
There are many other verses with this meaning. The
one we quoted above is just an example of verses
that indicate the Companions’ love for one another
and that this love is deep-rooted in their hearts.
As you can clearly see, there are many verses from
the Qur’aan on the qualities of altruism, brotherhood,
friendship and harmony that affirm the quality of
love. There are a number of explicit Qur’aanic texts
on this. Look at the above verses, you will realize the
affirmation of the love that the Helpers had for their
Emigrant brethren, also ponder over the last verse of
Soorah al-Fat’h.
Here is a story that ‘Alee al-Arbilee narrated in his
book, Kashf al-Ghummah,2 from Imam ‘Alee ibn al-
Husayn, may Allaah be pleased with them. He wrote:
“A group of people came to the Imam from Iraq and
spoke ill of Aboo Bakr, ‘Umar and ‘Uthmaan in his
presence. When they finished he asked them, ‘Tell
1
Al-Hashr 59:8-9
2
2/78; Iran
me, are you the earliest Emigrants about whom

Allaah says,
‘who were expelled from their homes and their
property, seeking Bounties from Allaah and to please
Him, and helping Allaah (i.e. helping His religion) and
His Messenger (Muhammad (peace be upon him))
Such are indeed the truthful (to what they say)1’?’
They said: ‘No.’ He then asked them: ‘Are you the
Helpers, about whom Allaah says,
‘those who, before them, had homes (in Al-
Madeenah) and had adopted the Faith, love those
who emigrate to them, and have no jealousy in their
breasts for that which they have been given (from
the booty of Banî An-Nadîr), and give them
(emigrants) preference over themselves even though
they were in need of that’2?’
They answered in the negative. He then said: ‘Since
you have denied being among either of the two
groups, I bear testimony that you are certainly not
among those about whom Allaah says,
And those who came after them say: "Our Lord!
full of kindness, Most Merciful.’3
He then told them: ‘Go out of here! May Allaah
punish you.”
1
Al-Hashr 59:8
2
Al-Hashr 59:9
3
Al-Hashr 59:10
The above is the view of Zain al-‘Aabideen, ‘Alee ibn

al-Husayn, who was one of the Taabi‘een [the
successors of the Prophet’s Companions]. The books
authored by the Sunnis and the Shiites are full of the
Taabi ‘een praising one another. The reader of the
book, Nahj al-Balaaghah will find there many
speeches and explicit indications, all praising the
Companions of the Messenger of Allaah. I just chose
the above example because it contains some
excerpts from the Noble Qur’aan.
Imam ‘Alee said, “I saw the Companions of
Muhammad, sallallaahu alayhi wasallam and none of
you is like them. They would wake up in the morning
with dishevelled hairs, and covered with dust after
they have passed the night in prostration and
standing in voluntary prayer. They would alternate
positions between prayer and sleep and would stand
as if they were on a life coal out of fear for the Day of
Return. They looked as if they were in a condolence
procession out of long prostration. Whenever the
Allaah is mentioned in their presence, their eyes shed
so much tears that their garments became wet, and
they would they shake like a tree violently shaken by
a storming wind out fear of Allaah’s chastisement
and in desire for His reward.”
There are many more examples of his praise for the
Prophet’s Companions. His grandson, Zain
al-‘Aabideen, has a treatise in which he supplicated
for the Companions and praised them. And you will
find that each of the Imams has many sayings in
which they praised the Companions. There are even
many narrations in which they are reported to have
explicitly praised the Rightly Guided Caliphs, Mothers
of the Faithful and others. If these narrations are

compiled together they will make volumes.
Dear reader, I have said much though my intention
was to be brief. Please, pardon me. I beseech Allaah
to benefit you and me with all the above. But the
whole truth must be said. The treatise is coming to
an end, so I hope you will bear it with me a little
more.
There is a need to have a short study of the stand of
Ahlus-Sunnah concerning the members of the
Prophet’s Household in order to show you that, as
they were very enthusiastic about upholding the
Sunnah and practicing the Qur’aanic teachings, as
they were also very passionate in their love for the
members of the Prophet’s Household. This issue,
however, needs an independent study.
With all the above, it is very clear that all the
Companions were compassionate among themselves,
and among them are the Prophet’s relatives and
wives. The following is an elucidation on some of
their rights, as confirmed by the scholars of Ahlus-
Sunnah, may Allaah have mercy on them.
Ahlus-Sunnah’s Stand Regarding

Members of the Prophet’s Household
Who are Members of the Prophet’s Household?

There are divertgent opinions among the scholars
regarding who are members of the Prophet’s
Household. The most prominent views are the
following:
1. They are those for whom taking of Saqadah
[alms or charity] is forbidden. This is the
opinion of the majority of the scholars.
2. They are the Prophet’s offspring and his
wives. This is the choice of Ibn al-‘Arabee that
he supported in his book, Ahkaam al-Qur’aan.
There are others who supported this opinion
but exclude the Prophet’s wives.
3. They are all those who follow the Prophet,
sallallaahu alayhi wasallam till the Day of
Resurrection. This opinion is supported by
Imaam an-Nawawee in his comments upon
Saheeh Muslim. It is also the view of the
author of al-Insaaf. However, there are those
who restrict and limit it to only the pious and
the righteous ones among the Prophet’s
followers.
Who are those for whom taking of sadaqah is

forbidden?
They are the descendants of Haashim and the
children of al-Muttalib. This is the most preponderant
opinion. It is the opinion of the majority of the

scholars. There are some among them who believe
that they are only the descendants of Haashim.
But the in the view of the Twelver Shiites [the
Imaamiyyah], members of the Prophet’s Household
are only the twelve Imams, to the exclusion of others.
They have some explanations that could not be
mentioned here because there is a great dissention
among their sects on this issue; and it is in fact, the
cause of the dissentions.1
Belief of Ahlus-Sunnah Concerning the
Prophet’s Household
You will hardly find a comprehensive book on
Islaamic creed in which there is no explicit mention of
this issue because of its importance. Even, scholars
have written books exclusively on this topic.
The summary of the belief of Ahlus-Sunnah
concerning the Prophet’s Household is what Ibn
Taymiyyah affirmed in his booklet, al-‘Aqeedah al-
Waasitiyyah. Though the booklet is very concise, he
wrote:
“And they [the Ahlus-Sunnah] love members of the
Household of the Messenger of Allaah, sallallaahu
alayhi wasallam and ally themselves with them. They
preserve, regarding them, the Prophet’s admonition
that he made on the day of Ghadeer Khum when he
said, ‘I remind you of Allaah concerning members of
my household, I remind you of Allaah concerning
members of my household!’2 The Messenger of
Allaah, sallallaahu alayhi wasallam told Abbaas, his
1
See: Firaq ash-Shee’ah, by an-Nubakhtee
uncle who complained to him that some members of

Quraysh disrespected Banoo Haashim: ‘By Him in
Whose Hand is my soul, they are not [true] believers
until they love you for the sake of Allaah and for your
kinship with me.’1 He also said: ‘Allaah selected the
children of Ismaa’eel, and selected Banoo Kinaanah
from the children of Ismaa’eel, and selected the
Quraysh from Banoo Kinaanah, and selected Banoo
Haashim from Quraysh and selected me from Banoo
Haashim.’”2
I will stop by the above quotation from an erudite
Imaam whom many Shiites see as one of their most
avowed enemies, because of his book, Minhaaj as-
Sunnah, which he wrote to refute the falsehood of Ibn
al-Mutahhir al-Haliyy.
Rights of Members of the Prophet’s Household
are as follows in detail:
One: Right to be loved and befriended:
Dear reader, it is not unknown to you that it is
incumbent upon the Muslim to love every believing
man and woman. As for what is mentioned above of
the love for members of the Prophet’s Household and
being their allies, that is a special love that no one
shares with them, because of the Prophet’s saying:
‘and for being my relatives’.
2
This hadeeth is reported by Muslim and others. See: Muslim, Book of Virtues of
the Companions: Virtues of ‘Alee, 4/1873, hadeeth 2407
1
Reported by Ahmad; the editor of Musnad made a lengthy discussion of its
authenticity or otherwise. But the point is the meaning is correct, because it is
supported by the Qur’aan.
2
Reported by Muslim
As for the first that is for the sake of Allaah, it is

Islaamic brotherhood and having friendship in faith.
This is a right of the generality of the Muslims. For,
the Muslim is a brother of his fellow Muslim.
Therefore, this friendship applies to all Muslims
including members of the Prophet’s Household. In
addition to this, the Messenger of Allaah, sallallaahu
alayhi wasallam has granted his relatives a special
love because of their kinship with him. Allaah says,
Say (O Muhammad (peace be upon him)) "No reward
do I ask of you for this except to be kind to me for
my kinship with you."1
This is the meaning of the hadeeth quoted above,
according to the correct interpretation of this verse.
For, there are some among the exegetes of the
Qur’aan who interpret the verse as meaning: ‘you
should love me because of my kinship with you’,
because the Messenger of Allaah, sallallaahu alayhi
wasallam shared kinship with all Quraysh clans.
The point is that loving the Prophet’s relatives,
showing friendship towards them and respecting
them for their kinship with him is an established fact,
and it is different from the show of friendship that
applies to the generality of the Muslims.
Two: Rights to have blessing invoked upon them:
Allaah says,
“Indeed, Allaah confers blessing upon the Prophet,
and His Angels [ask Him to do so]. O you who
1
Ash-Shooraa 42:23
believe, ask [Allaah to confer] blessing upon him and

[ask Allaah to grant him] peace.”1
Muslim reported on the authority of Aboo Mas’ood al-
Ansaaree who said: “We were sitting in the company
of Sa’d ibn Ubaadah when the Messenger of Allaah,
sallallaahu alayhi wasallam came to us. Bishr ibn S'ad
said: Allaah has commanded us to invoke blessing
upon you, Messenger of Allah! But how should we do
so?’ Aboo Mas’ood said: The Messenger of Allaah,
sallallaahu alayhi wasallam kept quiet that we wished
he had not asked him. He [The Prophet] then said:
(For invoking blessing upon me) say:" O Allaah, bless
Muhammad and the members of his household as
Thou didst bless the members of Ibraaheem’s
household. Grant favours to Muhammad and the
members of his household as Thou didst grant
favours to the members of the household of
Ibraaheem in the world. Thou art indeed Praiseworthy
and Glorious”; and salutation is as you know.”2
There is a similar hadeeth reported by al-Bukhaaree
and Muslim on the authority of Aboo Humaid as-
Saa’idee.
There are many hadeeths in this regard. Ibn al-
Qayyim said: “It is their [the Prophet’s Household]
right. And there is no disagreement among the
scholars on this.”3 This is in regard to the format
known as as-Salaah al-Ibraaheemiyyah.
1
Al-Ahzaab 33:56
2
Reported by Muslim
3
Jalaa al-afhaam; Ibn al-Qayyim extensively discussed topic in this book.
Three: Right to the fifth of the war booty: This is in

accordance with Allaah’s injunction,
“And know that whatever of war-booty that you may
gain, verily one-fifth (/5th) of it is assigned to Allaah,
and to the Messenger, and to the near relatives (of
the Messenger (Muhammad (peace be upon him)))
(and also) the orphans, Al-Masâkin (the poor) and the
wayfarer.” 1
There are also many hadeeths in this regard. This
share is exclusive for members of the Prophet’s
Household. This is an established right for them, even
after the Prophet’s death. This is the opinion of the
majority of the scholars, and it is the correct opinion.2
An Important Point
Members of the Prophet’s Household have many

rights. The above-mentioned are just the most
important of these rights. These are rights of all
those, whose Islaam and kinship to the Prophet,
sallallaahu alayhi wasallam are authentically
established. They must also be of righteous deeds.
used to warn against reliance on lineage. He said, in
his famous address while he was in Makkah, “O
people of Quraysh! Buy (i.e. save) yourselves (from
the Hellfire) as I cannot save you from Allaah's
Punishment; O Banee Abd Manaaf! I cannot save you
from Allaah's Punishment, O Safiyyah bint Abdul-
1
Al-Anfaal 8:41
2
See: al-Mughnee 9:288, and a short treatise by Ibn Taymiyyah regarding rights of
members of the Prophet’s Household.
muttalib! I cannot save you from Allaah's

Punishment; O Faatimah bint Muhammad! Ask me
anything from my wealth, but I cannot save you from
Allaah's Punishment.”1
And what happened to Aboo Lahab is known to all.
We ask Allaah to protect us against the Fire.
1
Reported by al-Bukhaaree
Stand of Ahlus-Sunnah against the

Nawaasib [the haters of ‘Alee and
members of the Prophet’s Household]:
To complete the discussion on the position members
of the Prophet’s Household occupy in the sight of
Ahlus-Sunnah, we deem it fit to add their stand
against the Nawaasib.
An-Nawaasib, an-Naasibah and Ahl an-Nasb are
designations given to those who believed that it is an
act of religiosity to hate ‘Alee and show hostility to
him. This is the origin of this erroneous belief. And by
extension, he who hates members of the Prophet’s
Household is one of the Nawaasib.
Dear reader, sayings of the scholars of Islaam are
explicit and clear in their praise for Imaam ‘Alee and
his children. Our belief is that ‘Alee, al-Hasan and al-
Husayn are among the dwellers of blissful Paradise.
This is clear, and all praise is due to Allaah.
Here, I am going to point to the stand of Ahlus-
Sunnah against the Nawaasib and their renunciation
of their vicious ideology. This is very important given
that it is one the causes of dissention among the
Ummah. There is a group of opportunists who
benefits from this dissention. This group talks of what
could cause bad blood and increase dissentions
among the Muslims whenever they have the chance
to do so, and even if they do not get the chance. With
their speeches, they stir fire of rancour, though what
they say is false and absolute lie.
When one of them talks, he accuses the Ahlus-

Sunnah of hating ‘Alee and his sons, and freely
fabricates lies. The best that can be said of his
situations is that he repeats and parrots false and
imaginary tales and stories about how much the
Ahlus-Sunnah hate Imaam ‘Alee.
On the contrary, the Ahlus-Sunnah narrate many
hadeeths on ‘Alee’s virtues. You will hardly find a
book of hadeeth in which virtues of Imaam ‘Alee and
his noble qualities are not mentioned.
Dear reader, the opinion of Ahlus-Sunnah about the
Nawaasib is very clear. It is enough to quote the
saying of Shayk al-Islaam Ibn Taymiyyah whom the
Shiites see as one of their most avowed enemies
because he was the one who wrote the biggest Sunni
book in refutation of the Shiites.
He said:
“Insulting ‘Alee and cursing him is a transgression
that won a faction the unenviable title of: ‘the
Transgressing Group’. Al-Bukhaaree reported on the
authority of Khaalid al-Hadhdhaa from ‘Ikrimah who
narrated: “Ibn 'Abbaas said to me and to his son 'Ali,
"Go to Abu Sa'eed and listen to what he narrates." So
we went and found him in a garden looking after it.
He picked up his garment, wore it and sat down and
started narrating till the topic of the construction of
the mosque came up. He said, "We were carrying one
adobe at a time while 'Ammaar was carrying two. The
Prophet, sallallaahu alayhi wasallam saw him and
started removing the dust from his body and said,
"May Allaah be Merciful to 'Ammaar. The
transgressing group1 will kill him. He will be inviting

them (i.e. his murderers, the rebellious group) to
Paradise and they will invite him to Hell-fire."
'Ammaar said, "I seek refuge with Allah from
affliction.”
Muslim reported on the authority of Aboo Sa’eed who
said: “The one who is better than me, Aboo
Qataadah, informed me that the Messenger of Allaah,
sallallaahu alayhi wasallam told ‘Ammaar while the
latter was digging the trench and he [the Prophet,
sallallaahu alayhi wasallam] was wiping his hand on
‘Ammar’s head saying: “Poor Sumayyah’s son, he will
be killed by the transgressing group.”
He also reported on the authority of Umm Salamah
that the Prophet, sallallaahu alayhi wasallam said:
“’Ammaar will be killed by the transgressing group.”
This is also a proof of validity of Imaam ‘Alee’s
leadership and the obligation of obeying him, and
that those who call unto obeying him are callers unto
Paradise and that those who invite people to fight
him are callers to Hell, even if they have
rationalisations. It is also a proof that it was not
permissible to fight ‘Alee.
Therefore, those who fought him were upon error,
even if they had their rationalization or transgressors
if they did not have any rationalization. This is the
more correct of the two opinions of our scholars on
this issue: to regard those who fought ‘Alee as being
upon error. It is also the opinion of the leading jurists
1
This group consisted of rebellious people who revolted against ‘Alee and waged
war against him. ‘Ammaar was on the side of ‘Alee in this war.
who created, from this issue, a sub-topic about

waging war against the rationalising transgressors.1
Then ponder over the following saying of Ibn
Taymiyyah. He said, after discussing extensively
Ahlus-Sunnah’s sayings concerning Yazeed ibn
Mu’aawiyah and explaining people’s differences
regarding him:
“As for those who killed al-Husayn, helped in his
murder or is pleased with the same, may the curse of
Allaah, and the curse of the Angels and all mankind
be upon them.”2
This is the word of one of the most prominent
scholars of the Salaf!!
Is it then possible for a speaker or a pretender to
accuse Ahlus-Sunnah and claim that they are
Nawaasib?!!
Dear brother, many questions might have arisen in
your mind concerning what you have read in this
treatise and what is historically authentic of the
battles of Siffeen and Jamal that took place among
the companions. In this conflict, most of the
companions were on the side of ‘Alee and members
of the Prophet’s Household who were with him. This
is a topic that needs to be discussed in a separate
treatise. I ask Allaah to help me produce it, so the
truth of the issue will be made manifest.
Nevertheless, I remind you and myself of the
following Words of Allaah:
1
Majmoo’ al-Fataawaa, 4/437
2
Majmoo’ al-Fataawaa, 4/487
“And if two parties or groups among the believers

fall to fighting, then make peace between them both.
But if one of them outrages against the other, then
fight you (all) against the one that which outrages till
it complies with the Command of Allaah. Then if it
complies, then make reconciliation between them
justly, and be equitable. Verily! Allaah loves those
who are equitable. The believers are nothing else
than brothers (in Islaamic religion). So make
reconciliation between your brothers, and fear
Allaah, that you may receive mercy.”1
In these verses, Allaah affirms faith for all them,
though there was an in-fighting among them. The
verses do not need any elucidation for they are clear
and self-explanatory. All of the Companions were
believers, even though there was a conflict among
them.
Allaah also says,
“But whoever overlooks from his brother [i.e. the
killer] anything, then there should be a suitable
follow-up.”2
This verse is about premeditated murder, yet Allaah
affirms the Islaamic brotherhood between the killer
and the relatives of the killed. Therefore, the heinous
crime of killing, for which Allaah prescribed a severe
punishment, does not remove the killer from the fold
of faith, for he and the relatives of the one he killed
are still regarded as brethren in faith. Allaah says,
1
Al-Hujuraat 49:9-10
2
Al-Baqarah 2:178
“The believers are nothing else than brothers.”3
3
Al-Hujuraat 49:10
Conclusion
Dear brother, all praise is due to Allaah, Who

bestowed His favour upon us with the love of the
Prophet, peace and blessings be upon him and upon
his pure family and righteous Companions.
Dear brother, after we have spent some time with
the pure members of the Prophet’s Household and
his righteous Companions; and after we have realized
their mutual compassion, and the family and
marriage relationships that existed among them, and
their mutual love and brotherhood, and the unity of
their hearts which Allaah mentioned in the Qur’aan,
we then need to fervently beseech Allaah, Lord of all
the worlds, to make us succeed in deeds that He
loves and is Pleased with, and to include us among
those about whom He says in His Glorious Book:
According to Imaam Zain al-‘Aabideen, “A group of
people came to the Imam from Iraq and spoke ill of
Aboo Bakr, ‘Umar and ‘Uthmaan in his presence.
When they finished he asked them, ‘Tell me, are you
the earliest Emigrants about whom Allaah says,
‘who were expelled from their homes and their
property, seeking Bounties from Allaah and to please
1
Al-Hashr 59:10
Him, and helping Allaah (i.e. helping His religion) and

His Messenger (Muhammad (peace be upon him))
Such are indeed the truthful (to what they say)1’?’
They said: ‘No.’ He then asked them: ‘Are you the
Helpers, about whom Allaah says,
‘those who, before them, had homes (in Al-
Madeenah) and had adopted the Faith, love those
who emigrate to them, and have no jealousy in their
breasts for that which they have been given (from
the booty of Banî An-Nadîr), and give them
(emigrants) preference over themselves even though
they were in need of that’2?’
They answered in the negative. He then said: ‘Since
you have denied being among either of the two
groups, I bear testimony that you are certainly not
among those about whom Allaah says,
And those who came after them say: "Our Lord!
full of kindness, Most Merciful.’3
He then told them: ‘Go out of here! May Allaah
punish you.”
However manifest the evidences may be, man still
needs the help of his Lord. It is a known fact that
Allaah supported His Messenger, sallallaahu alayhi
wasallam with astounding miracles, and with the
1
Al-Hashr 59:8
2
Al-Hashr 59:9
3
Al-Hashr 59:10
Noble Qur’aan He described as a Clear Light. In spite

of the Prophet’s excellent manners and eloquence,
and in spite of his truthfulness and handsome
physical appearance and the fact that he was known
to the people of Makkah since his childhood, in spite
of all this, many of the Makkans remained upon their
disbelief until the victory finally came.
We should therefore make efforts in our supplications
and in asking Allaah for success and steadfastness
upon the truth and following it wherever it may be.
For, guidance comes only from Allaah.
Dear brother, remember that you will be asked and
held accountable for all that Allaah commands you to
do. Do not give preference to the word of any human
over the Word of Allaah, High and Exalted is He. He
revealed the Qur’aan to you with the clear Arabic
tongue. He made it guidance and healing for the
believers, and made others fail to realize this
guidance. He says,
“Say: It [the Qur’aan] is for those who believe, a
guide and a healing. And as for those who disbelieve,
there is heaviness (deafness) in their ears, and it (the
Qur’aan) is blindness for them. They are those who
are called from a place far away (so they neither
listen nor understand).”1
Follow then the guidance of the Qur’aan, may Allaah
make you succeed!
Dear blessed brother, reckoning of the mankind is
with Allaah alone. No human being has right to that.
The righteous can only make intercession – with its
1
Fussilat 41:44
conditions – on behalf of the people. We should

therefore, refrain from acting presumptuously
towards Allaah and judging His servants.
It does not do us any harm to love members of the
Prophet’s Household and the rest of his Companions.
That is what corresponds with the texts of the
Qur’aan and the authentic narrations of the Sunnah.
Finally, we should strive in beseeching Allaah to
remove from our hearts whatever hatred we have for
them, to show us the truth and to help us to
overcome our souls and the Satan. Allaah is the
Master of that and He is One Capable of doing so.
Allaah knows best.
May Allaah bestow peace and blessing upon our
Prophet Muhammad and upon his Household and
Companions.
Relationship by marriage that took place

between the Household of Haashim and the
families of the rest of the Ten Companions who
were given the glad tiding of Paradise
S Hashimite Others Reference

House
1 Allaah’s ‘Aaishah bint All the sources
Messenger, Aboo Bakr,
sallallaahu
Hafsah bint
alayhi
‘Umar,
wasallam
Ramlah bint
Aboo Sufyaan
2 Umm ‘Umar ibn a- Many sources,
Kulthoom Khattaab and some are
bint ‘Alee quoted recently
3 Faatimah ‘Abdullaah ibn Al-Asl fee

bint al- ‘Amr ibn ansaab at-
Husayn ‘Uthmaan ibn taalibeen, by at-
‘Affaan Taqtaqee p.65;
‘Umdah at-taalib
fee ansaab abee
taalib, by Ibn
Utbah and
others p.118
4 Safiyyah Al-‘Awwaam ibn All Shiite and

bint ‘Abdul- Khuwaylid, and Sunni sources
muttalib, the she bore him
Prophet’s Zubayr in
aunt al-‘Awwaam
before Islaam
5 Umm al- Abdullaah ibn Muntahaa al-
Hasan bint Zubayr married aamaal, by
al-Hasan ibn her and she Shaykh ‘Abbaas
‘Alee ibn remained with al-Qummee,
Aboo Taalib him until he p.341,
was killed; her
Taraajim an-
brother, Zayd
nisaa, by Shaykh
then took her
Muhammad
Husayn al-
Haairee and
others, p.346
6 Ruqayyah She was Muntahaa al-
bint al- married to ‘Amr aamaal, by
Hasan ibn ibn Zubayr ibn Shaykh ‘Abbaas
‘Alee ibn al’Awwaam al-Qummee,
Aboo Taalib p.341,
Taraajim an-
nisaa, by
Muhammad al-
A’laa and others,
p.346
7 Al-Husayn He married Taraajim an-

al-Asghar Khaalidah bint nisaa, by
ibn Zain Hamzah ibn Muhammad al-
al-‘Aabideen Mus’ab ibn A’laa, p.361
Zubayr

Compassionate Among Themselves

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Compassionate Among Themselves

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Towards True Islamic Unity Based upon the Book of

Allaah and the Sunnah of His Messenger

Compassionate Among Themselves

Mutual Compassion between Members of the

Shaykh Saalih ibn Abdullaah As-Darweesh

In the Name of Allaah, the Most Beneficent, the

All praise is due to Allaah. We praise Him and seek

the exalted position in this world and in the

Differences in their status and positions in blissful

Dear reader, seeking to know causes of dissention

working on historical or ideological issues that are

him)) And verily, they had been before in manifest

him) and his Sunnah) are the best of peoples ever

Some of the qualities of the Prophet’s

Let us have a keen look at one of their characteristics

Why do we talk about this quality?

peace be upon him is) full of pity, kind, and

prostrate (in prayer), seeking Bounty from Allaah and

of the Qur’aan and the general principles of Islaam.

its shoot, then makes it strong, and then becomes

Name carries a meaning about its bearer. It is his title

the family. There an old adage that says: “From your

The importance of a name in Islaam:

topic is extensively discussed in books of linguistics

the peak of hostility – according to their claim. But

The Real Issue:

Al-Husayn also named one of his sons after ‘Umar.

All the above were martyred along with al-Husayn.

loved the caliphs and that he was pleased with them

against disbelievers, and merciful among

Dear reader, your daughter is a part of you and the

Relationship by marriage in history:

Relationship by marriage in Islaam:

compatibility the exclusive right of the wife or it is a

is to protect the honour. In the course of reflecting

‘Umar ibn al-Khattab. Are we then going to say that

acknowledged the excellence of his son Muhammad!

Dear reader, shun the whispers of Satan and think

book which he dedicated to Aseelud-deen Hasan ibn

visited Umm Kulthoom and took her to his house,

excellence for every Muslim. He married Umm

the Messenger of Allaah, sallallaahu alayhi wasallam

Abyssinia, and then to al-Madeenah, leaving behind

“And remember Allaah’s Favour on you, for you were

their hearts, but Allaah has united them. Certainly He

religion) and His Messenger (Muhammad (peace be

me, are you the earliest Emigrants about whom

The above is the view of Zain al-‘Aabideen, ‘Alee ibn

of the Faithful and others. If these narrations are

Ahlus-Sunnah’s Stand Regarding

Who are Members of the Prophet’s Household?

Who are those for whom taking of sadaqah is

opinion. It is the opinion of the majority of the

uncle who complained to him that some members of

As for the first that is for the sake of Allaah, it is

believe, ask [Allaah to confer] blessing upon him and

Three: Right to the fifth of the war booty: This is in

Members of the Prophet’s Household have many

muttalib! I cannot save you from Allaah's

Stand of Ahlus-Sunnah against the

When one of them talks, he accuses the Ahlus-

transgressing group1 will kill him. He will be inviting

who created, from this issue, a sub-topic about